There is a Folkish problem in Paganism. The Folkish are an inane sect of deplorables who take on a “racialist” attitude towards religion, who have all the time in the world to chatter nonsense about their ancestry and blood, but none for theology and religious practice. These racists pose a threat that is potentially ruinous to our work because of how they will appropriate anything of value, ruin it, and then simply move on when they’re done with it. This article shall demonstrate how these vulgar imbeciles are, in truth, not even Polytheists nor Pagans at all, but rather merely bigoted LARPers playing dress-up.
Folkish “Paganism” is Reductionist
One thing is overwhelmingly clear: Folkish people do not actually believe in the Gods. They hold a “metagenetic” or “racialist” view of the divine which attempts to posit that the divine limit Their interactions with “foreigners” outside of “the race.” This worldview can be adequately understood as atheism by its materialist reductionism, which attempts to reduce the number and kinds of entities countenanced as real— securing a multiplicity of Gods ontologically through a base materialism which reduces the Gods to merely archetypes of “the race.” This ridiculously binds the Gods as subject to a materialist social construct developed by imperialists during the Colonial era, dating to the early Age of Enlightenment and beginning of industrial slavery, far after many of the very same powers destroyed the various polytheisms of the ancient world. This denies that the Gods are real, independently existing entities with agencies of Their own who may engage in personal relations with people outside their ethnicity. This is because Folkish types do not believe that there is anything to the Gods except for customs and ethnicity, and thus do not believe the Gods are capable of actions independent of their own ethnicity.
In doing so, Folkish types engage in a transgression against the divine: hubris. By actively denying the all-powerfulness of the immortal Gods and trying to limit them as bounded to “the race,” the Folkish display a desire to substitute their human judgment over that of the Gods. Their doubt of the interaction of certain people with the Gods is as though they think that they have the right to tell the Gods who they should interact with and how. This objectifies the Gods and leads to Folkish types treating the Living Immortals as though they mere cultural trinkets. However, the Gods are not mere culture nor objects which can be appropriated– They are real, living and eternal Beings who may reveal Themselves to and call upon whomever they like to worship Them, and thus They cannot be appropriated. Theophany and hierophany are significant reasons for why people outside of certain regions would worship deities who were “foreign” to them. To deny religious experience and denounce true devotion, especially when that deity has asked for it and initiated the personal relation with the devotee, is simply atheism. So who are you to decide who the Gods choose to impart with knowledge of them?
There is an impiety in keeping somebody out of a Pagan religious tradition for political reasons. That the Gods exist means that they can do or say something “different than you expected, different than what you believe, different than what you might wish to say in Their names” (EPButler, 17 September 2018 1:22 PM). So you can be sure that if a God does not want a particular worshiper that They will expel them Themselves. They do not need you doing it for Them, and if you’re taking for granted that They do, then you’d best be wary of your own personal connection with Them and not everybody else’s. For the God you are at the most risk of drifting from, “hands down…, is the God to Whom you are closest, but take for granted” (EPButler, 16 September 2018 1:57 PM).
Pagan Religions cannot be Culturally Appropriated
As stated, the Gods cannot be appropriated. But what about the particular cultural systems of worship centered around the divine which Pagans engage in? Sometimes, Folkish types will try to appropriate the rhetoric of indigenous groups around the world who stand against cultural appropriation— trying to claim that “outsiders” (usually subjective, but typically excludes people of colour) should not enter or partake in Pagan religious traditions because doing so would be “cultural appropriation” in the same vain as someone encroaching on the closed space of an Indigenous American people would be.
Sure, Pagan religions and cultures are often appropriated in popular media (e.g., the disrespect towards the Gods and ancient traditions during the 2004 Summer Olympics in Greece with their mascots, or that Gods-awful TV series Vikings). But not all appropriation is cultural appropriation. The problem with claiming that ancient traditions can be culturally appropriated is that these religions and the cultures have been dead for centuries, and thus cannot be culturally appropriated. Pagan religious movements which revive broken traditions are not on par with unbroken Indigenous traditions. While Indigenous traditions around the world have been brutalized and colonized by European powers yet still manage to survive in unbroken religious traditions, contemporary Paganism attempts to revive traditions from the ground up centuries after these cultures have been destroyed. There is no host country for these cultures or religions, even if there are contemporary cultures which descend from or populate the regions of once-existing dead pre-Christian ones, as they have been thoroughly washed by the new religions which came to dominate their areas. Sure, there are cultural artifacts or even direct religious practices which can remain in some of these cultures and countries, but the prior has been decontextualized (e.g., remains of the Partheon) and the latter has been thoroughly washed by the new religion which came to dominate the culture and recontextualized (e.g., the practice of dedicating imagery of the part of the body that need healing which were originally offerings to Asklepios being reassigned to Mary), and assimilation to the culture will not acclimate one to the religion. Connecting to contemporary Greece, with Orthodox Christianity as its state religion, will not inherently lead one to practicing Hellenism. Connecting to contemporary Germany, which is mixed Protestant and Catholic, will not inherently lead one to worshiping Woden. Connecting to contemporary Egypt, which is a predominantly Arab-state practicing Sunni Islam, will not inherently lead one to praising Ptah.
Yes, one might feel a deeper connection to a certain religion if they come from a particular cultural background (e.g., a person of Latin background, say Portuguese, connecting better to the Religio Romana). But simultaneously, religions such as Christianity or Islam have thoroughly become embedded in these cultures, and their hold is anything but tenuous. It is all pervasive, and part of reviving ancient traditions involves things like moving past the baggage that everyone has as a result of being raised in the society they were raised in because let’s face it, no one is raised within a vacuum. Because the majority of Pagans are converts coming from Abrahamic faiths, they will thus begin with many presumptions about religion which derive from their society. If one thinks that there is an easy way back to the Old World’s religious traditions by connecting with contemporary cultures, then that person has clearly never actually engaged in Pagan religions.
Pagan Religions are both Ethnic and Universal
In the Greek New Testament, those who ascribe to pre-Christian religions are called ta ethnē, “the nations” (Luke 24:47, Matthew 25:32, Matthew 28:19). As such, religions of “the nations” were deemed ethnikos, as pertaining to a nation, in opposition to Christianity’s katholikos, meaning “catholic” or “universal.” In English translations of the New Testament, the word ethnē often gets translated as “Gentiles,” and in Latin “Paganus,” or Pagan, which comes from the word pagus, “district,” and thus relating to the idea of nationhood. This essentially posited the “one universal Christian faith” against a multiplicity of “ethnic” religions. This does not, however, mean that Pagan religions were closed traditions. On quite the contrary, ancient polytheisms were universal traditions which, although they may have originated in one geographic territory, had a tendency to spread into other regions and become part of that area’s culture.
The actual issue was not that Christianity’s universalism purported itself as holding a universal truth for all peoples, but that it purported itself as an exclusivist, sole path to salvation, and actively rejected and denied the legitimacy of other paths to the divine, especially from long-standing traditions, as being false and abhorrent. This is what was antithetical to the undeniable pluralistic and diverse nature of ancient Pagan religions. The ancient world was, after all, fairly cosmopolitan. We can hardly say that something like Graeco-Roman civilization, which built a temple dedicated to the Egyptian Goddess Isis on the far-away Celtic lands of Britain, was anything but incredibly pluralistic and diverse. The ancient Germanic tribes are another clear example of an ancient peoples becoming well-accustomed to elements of foreign cultures. This is variously seen with the Swedish Viking ruling class of the Kievan Rus, how many different members of tribes such as the Batavi, Saxons, Goths, and Cherusci (among many others) would frequently become Foederati within the Roman military and adopt Roman cults and styles of dress, the intermingling and intermarriage of native Britons and Anglo-Saxons, with early Saxon cemeteries having both bodies from continental Europe and bodies native to the Isles buried in them, and the substantial overlap between Germanic peoples and the Gauls nearest to the Rhine. The Suebi are such an example, with Suebic chieftans Maroboduus and Ariovistus having Gallic names, with the latter speaking fluent Gallic (Gaius Iulius Caesar, Commentarii de Bello Gallico 1.47), as well as the Franks, who took up many elements of Gallo-Roman culture.
While the translation of the Greek word ethnos does have a connotation as pertaining to a nation, sometimes even being used to refer to a tribe, these do not have the same connotation as a “nation-state,” let alone “race,” both of which are very modern social constructs that developed many centuries following the extinction of the ancient religions. The latter especially developed quite recently among European imperialists during the Colonial era, dating from the early Enlightenment and beginning of industrial slavery, multiple centuries after many of the same powers destroyed the numerous polytheistic traditions of the ancient world. It is out of touch with reality to believe that the many different ethnic groups populating parts of Europe (Graeco-Romans, Celts, Germanics, Illyrians, etc.,) would have recognized themselves as part of the same people, let ago have seen eye-to-eye with each other, based on an anachronistic idea of “whiteness” which only developed multiple centuries later. If the ancient world cared about someone’s race, then it would have been very unlikely that the Romans would have had Septimius Severus, a Roman who was half-Italic on his mother’s side and half-Punic and Berber on his father’s side, as their Emperor for almost two decades. There is no such thing as a “white gene,” “brown gene,” or a “black gene,” and what we consider to be “racial” is merely an observation of physical attributes that can change over time. To think the ancient world, let alone the Gods, would care is simply delirious.
Rather, the Greek term ethnos means a community of people held together by a common ethos— meaning they share in culture, customs, language, and religion, rather than about anything remotely similar to contemporary notions of “race.” So sure, if one is called to by a God or even simply wishes to participate in these religions, then necessary respect and acknowledgement must be given to the culture that the God created, and one well ought to be interested in learning as much as they can about it. This does not, however, merely come from birth. No, this comes from work. This is a clear understanding from the ancient world, as the divine Emperor Julian tells us: “though my family [the Constantinian dynasty] is Thracian, [I] am a Greek in my habits,” or in other words, logos displaces genos (Flavius Claudius Iulianus, II 501). Being a Hellene, or any practitioner of a Pagan religion, does not designate a people (genos), but a mindset (logoi) (Libanios, Or. II.184) (Kaldellis 2011, 54). One becomes part of a Pagan religion (such as Hellenism) because they share in a culture which was attained through education (such as paideia), rather than “common stock (physis)” (Elm 2012, 378-379). Indeed, while these religions are ethnic because they originated with a group of people, ancient religions are at the same time katholikos, or universal, because by their very nature they reflect the reality and universal principles of the Cosmos itself.
On the name “Folkish”
The Folkish will often hide the fact that they are racist through their name, insisting that they are simply trying to “preserve culture and traditions.” The problem with this claim is that the Folkish movement is as much of an “ancient tradition” as Wicca. It’s actually quite young, spawning from the romantic nationalist Völkisch movement, a product of 19th and turn of the 20th century Germany that built itself on romanticized misunderstanding of the ancient world, which included the anachronistic contemporary notion of race which the Folkish like to parade themselves on. The very claim of trying to “preserve culture” is a racist dogwhistle disguising itself as a conservation effort. As already stated, these ancient traditions have effectively been dead for centuries, so the entire point of “preserving traditional culture” is erroneous.
By associating the racist Folkish movement with folk traditions, what they’re actually doing is producing an intentional confusing of terms and symbols— a common tactic used by white supremacists, seen when the Nazis themselves did it by calling themselves socialist. By trying to conflate and redefine themselves as synonymous with actual traditional folk culture, they present themselves as protecting the “culture, morality, spirituality, philosophical practices, and beliefs of our ancestors” as an attempt to legitimize themselves by putting on an ostensible presentation of an older, “more authentic” image. This initial confusion is often how people get suckered into the Folkish movement in the first place. In essence, Folkish movements began to refer to themselves as such because confusing Folkish and folk traditions is exactly what they would like you to do.
Pagan Religions are God-centric, not ancestor-centric
I want to establish that in no way am I dismissing ancestor veneration. It’s a practice that is prevalent in many Pagan religious traditions, and plays a strong significance in the Religio Romana. However, Folkish types will often claim that the core of Paganism and polytheism is about “tribe and ancestors.” There is a few problems to this. Firstly, though some Pagan religions may have a kind of focus on a tribe, such as Germanic polytheism, the ancient concept of a tribe is very unrelated to the very contemporary notion of a “nation-state,” which many Folkish types will try to extrapolate the concept to anachronistically. Secondly, their tone-deaf description of Paganism and polytheism will always inherently fall short because it completely displaces the core of what polytheism is actually all about. The focus of polytheism, as the word implies in Greek (“polús,” meaning many, and “theós,” meaning God), is the veneration of the many living, eternal Gods. Period. We don’t seek the mediation of the Gods to worship our ancestors because ancestors are not the focus of polytheism.
Folkish people don’t even engage in actual ancestor veneration
For all the lip-service that the Folkish preach for ancestors, the Folkish typically have an incredibly reductionist view of what the ancestors actually are, commonly resting it on mere biological descendance. This is in contrast to the ancient world, such as in Rome, where your ancestors wouldn’t even necessarily be biological since biology was never really thought as being important. Noble families would frequently adopt males unrelated to them to follow in their footsteps, and when you were adopted into a family, you would be expected to worship that family’s ancestors. Because after all, what of people who were not raised by their biological family in any way, but instead, were raised by adoptive parents? What family’s ancestors would they even have to worship if only their biology mattered?
Folkish people will claim that minorities should refrain from joining Pagan religions because, again hearkening back to their erroneous “metagenetics” argument, people should only “worship the Gods of their ancestors.” But this argument is one of brittle bones which can be easily broken by just simply pointing out that most of their parents, let alone their ancestors for at least the past five centuries, are almost guaranteed to not have been engaged in the worship of the very same Gods that they are right now. Are those ancestors suddenly no longer of any worth? If so, that’s a pretty detestable view of one’s ancestors. But let’s play devil’s advocate and for the sake of this specious argument ignore this elephant in the room. If only biology mattered, then one can assume that they would have absolutely no problem with mixed people trying to join their traditions. But evidently, they overwhelmingly do. So how do the Folkish reconcile their worldview of biology with mixed peoples who want to enter Pagan traditions? For example, the majority of African-descendant people in the west are mixed, having European ancestry somewhere in their family tree, sometimes even being the direct result of a biracial union. But of course, most Folkish types would reject them, even though they would rarely if ever complain if someone of mixed European descent wanted to join, or even someone of a completely separate fair-skinned peoples entirely. This is because genuine ancestor veneration is not something which the Folkish even actually engage in when they play at “honouring the ancestors.” This distortion of ancestor worship that the Folkish engage in, coupled with how they relegate Gods to archetypes of “the race,” informs us that, in reality, Folkish types misuse the component of ancestor veneration in Pagan and polytheistic religions as an excuse to go all-out blood and soil. Their “ancestor veneration,” and worship in general, is merely a form of self-indulgent pomposity because all it means to them is that it “honours their great race.” Beneath the shallow dressing, they are merely worshiping the phenotype. Their religion is white people. Nothing else.
Pagan Religions are a result of Post-Modernism
The Folkish have this unbridled phobia of Post-Modernism, even to the point where they will use it as a buzzword against detractors, despite not having any actual idea of what it is about nor its significance for contemporary polytheism. To simplify it, Post-Modernist philosophy is merely a kind of skepticism about Modernism, which is itself a philosophical movement which, by trying to simplify things and arrange them in a linear fashion out of a desire to create stories with clear beginnings and ends, argues for a straightforward progression towards truth and liberty, which gave rise to theories like whig history. When applied to religious modes of thought, Modernism would hypothesize that earlier religious modes of practice and belief are inherently more “primitive,” because they’re not in the “now,” positing that a “primitive society” would begin practicing a form of animism, which itself would give way to a “more developed” polytheism which humanizes abstract spirits, which in turn would reject the “ridiculous idea” of many Gods and cultivates into monotheism as the “pinnacle of spiritual development,” with another step sometimes included with a jump from monotheism to atheism.
Post-Modernism rebukes Modernist theories of linear human development, arguing that it doesn’t make sense as the way in which things actually happen because, much like biological evolution, what sticks in human development is not always an improvement; it is in essence random. Post-Modernism’s rejection of modernist approaches to historiography allowed for a resurrected interest in ancient paganisms which revived devotional polytheism in the west. Because of this, Post-Modernism has been in large part responsible for the reconstructionist methodology we use today in reviving these ancient religions, and that our Post-Modern culture has inspired more genuine interest in polytheism and ancient paganism than say, the romantic and Völkisch environment of turn of the 20th century Germany.
Stating the obvious: the Folkish and their rhetoric are visibly ignorant and foul. These blatant fascists are inherently violent because of how their canards incites the dehumanization and harassment of minorities by unnecessarily forcing them to validate themselves both as practitioners and as people, and inherently impious because of their flagrant atheism and hubris which objectifies the Gods and ancestors as mere trinkets who only serve to propound the short-sighted pomposity they have about their “race.” This only produces a toxic environment where the both the pious and the marginalized are left unwelcome, and as such, their hatespeech is undeserving of any audience. Their platforms in Pagan circles should be torn down, and any individuals who are espousing their abhorrent rhetoric should be barred from any and all participation in any legitimate polytheistic and/or Pagan community. Their points are not to be debated: they are to be ridiculed.
Elm, Susanna. Sons of Hellenism, Fathers of the Church: Emperor Julian, Gregory of Nazianzus, and the Vision of Rome. University of California Press, 2012.
EPButler. Twitter Post. September 17, 2018, 6:54 AM. https://twitter.com/EPButler/status/1041686718972354561
EPButler. Twitter Post. September 16, 2018, 9:01 AM. https://twitter.com/EPButler/status/1041356516060815361
EPButler. Twitter Post. September 17 2018, 1:22 PM. https://twitter.com/EPButler/status/1041784539335610369
EPButler. Twitter Post. September 16 2018, 1:57 PM. https://twitter.com/EPButler/status/1041793303296004108
Flavius Claudius Iulianus Augustus, and Wilmer Cave. Wright. The works of emperor Julian. London: Heinemann etc., 1962.
Gaius Iulius Caesar. CAESAR’S COMMENTARIES. Translated by McDevitte, W. A. and Bohn, W. S. New York: Harper & Brothers, 1869
Kaldellis, Anthony. Hellenism in Byzantium: The Transformations of Greek Identity and the Reception of the Classical Tradition. New York: Cambridge University Press, 2011.